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More specifically, ontological arguments are commonly conceived a priori in regard to the organization of the universe, whereby, if such organizational structure is true, God must exist. The first ontological argument in Western Christian tradition [i] was proposed by Saint Anselm of Canterbury in his 1078 work, Proslogion (Latin: Proslogium, lit.
Individuals (instances) are the basic, "ground level" components of an ontology. The individuals in an ontology may include concrete objects such as people, animals, tables, automobiles, molecules, and planets, as well as abstract individuals such as numbers and words (although there are differences of opinion as to whether numbers and words are classes or individuals).
Some philosophers study ontology by examining the structure of thought and language, saying that they reflect the structure of being. [155] Doubts about the accuracy of natural language have led some ontologists to seek a new formal language , termed ontologese , for a better representation of the fundamental structure of reality.
The Meinongian argument is a type of ontological argument [1] or an "a priori argument" that seeks to prove the existence of God. [2] This is through an assertion that there is "a distinction between different categories of existence." [3] The premise of the ontological argument is based on Alexius Meinong's works.
His works analyze social structure but in terms of voluntary action and through patterns of normative institutionalization by codifying its theoretical gestalt into a system-theoretical framework based on the idea of living systems and cybernetic hierarchy. For Parsons there is no structure–agency problem. It is a pseudo-problem.
An argument has three pillars, which Bradford and Robin describe as "realities": Your intention and motivation, which only you can see Your behavior, which everyone can see
Ontotheology, according to Kant (as interpreted by Iain Thomson), "was the type of transcendental theology characteristic of Anselm of Canterbury's ontological argument which believes it can know the existence of an original being [Urwesen], through mere concepts, without the help of any experience whatsoever". [5]
Such reasoning underpins 'modal' formulations of the ontological argument. S5 is equivalent to the adjunction . [4] Leibniz proposed an ontological argument for the existence of God using this axiom. In his words, "If a necessary being is possible, it follows that it exists actually".